Shevuot 77

Chapter 77

א שכל העולם כולו נזדעזע בשעה שאמר הקב"ה בסיני (שמות כ, ו) לא תשא את שם ה' אלהיך לשוא
1 that the whole world trembled at the time when the Holy One, blessed be He, said at Sinai: Thou shalt not take the name of the Lord thy God in vain.<span class="x" onmousemove="('comment',' Ex. XX, 7.');"><sup>1</sup></span> And with reference to all transgressions in the Torah it is said, holding guiltless;<span class="x" onmousemove="('comment',' Ibid. XXXIV, 7: Keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin, and holding guiltless. The text vebh tk vebu vebh tk vebu has , and will not hold guiltless; but Scripture of set purpose did not write simply , but wrote first to teach us that there are occasions when He holds guiltless the transgressors (when they repent) . vebh tk veb');"><sup>2</sup></span>
ב וכל עבירות שבתורה נאמר בהן ונקה וכאן נאמר לא ינקה וכל עבירות שבתורה נפרעין ממנו וכאן ממנו וממשפחתו שנאמר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך ואין בשרו אלא קרובו שנאמר (ישעיהו נח, ז) ומבשרך לא תתעלם
2 but here it is said, Will not hold him guiltless.<span class="x" onmousemove="('comment',' Ibid. XX, 7: The Lord will not hold him guiltless that taketh His name in vain. Here the text has simply , and not . So serious is the sin of a false oath that even repentance and the Day of Atonement do not bring the sinner complete absolution, but he must suffer some punishment to expiate his sin; v. Maharsha.');"><sup>3</sup></span> And for all the transgressions in the Torah he [the sinner] alone is punished, but here he and his family; for it is said: Suffer not thy mouth<span class="x" onmousemove="('comment',' By swearing falsely.');"><sup>4</sup></span>
ג וכל עבירות שבתורה נפרעין ממנו וכאן ממנו ומכל העולם כולו שנאמר (הושע ד, ב) אלה וכחש
3 to bring thy flesh into guilt;<span class="x" onmousemove="('comment',' Eccl. V, 5.');"><sup>5</sup></span> and 'flesh' means 'near relative', as it is said: And from thine own flesh thou shal not hide thyself.<span class="x" onmousemove="('comment',' Isa. LVIII, 7.');"><sup>6</sup></span>
ד ואימא עד דעביד להו לכולהו לא ס"ד דכתיב (ירמיהו כג, י) מפני אלה אבלה הארץ וכתיב (הושע ד, ג) על כן תאבל הארץ ואומלל כל יושב בה
4 And for all the transgressions in the Torah he alone is punished, but here he and all the world; for it is said: Swearing and lying. [therefore doth the land mourn, and every one that dwelleth therein doth languish].<span class="x" onmousemove="('comment',' Hosea IV, 2, 3.');"><sup>7</sup></span>
ה וכל עבירות שבתורה אם יש לו זכות תולין לו שנים ושלשה דורות וכאן נפרעין ממנו לאלתר שנאמר (זכריה ה, ד) הוצאתיה נאם ה' צבאות ובאה אל בית הגנב ואל בית הנשבע בשמי לשקר ולנה בתוך ביתו וכלתו ואת עציו ואת אבניו
5 - But say, perhaps, only when he does them all!<span class="x" onmousemove="('comment',' The verse says also, 'killing, and stealing, and committing adultery.' If he does them all, then the whole world suffers, but not for swearing only!');"><sup>8</sup></span> That cannot enter your mind, for it is written, Because of swearing the land mourneth;<span class="x" onmousemove="('comment',' Jer. XXIII, 10.');"><sup>9</sup></span>
ו הוצאתיה לאלתר ובאה אל בית הגנב זה הגונב דעת הבריות שאין לו ממון אצל חבירו וטוענו ומשביעו ואל בית הנשבע בשמי לשקר כמשמעו ולנה בתוך ביתו וכלתו ואת עציו ואת אבניו הא למדת דברים שאין אש ומים מכלין אותן שבועת שקר מכלה אותן
6 and it is written, therefore doth the land mourn, and every one that dwelleth therein doth languish.<span class="x" onmousemove="('comment',' Hosea IV, 3; when the land mourns, every inhabitant languishes; and because of swearing the land mourns (Jer. XXIII, 20) , therefore every inhabitant languishes because of swearing.');"><sup>10</sup></span> And with reference to all transgressions in the Torah, if he has merit, punishment is suspended for two or three generations, but here he is punished immediately, as it is said, I cause it to go forth, saith the Lord of hosts, and it shall enter into the house of the thief and int house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.<span class="x" onmousemove="('comment',' Zech. V, 4.');"><sup>11</sup></span>
ז אם אמר איני נשבע פוטרין אותו מיד ואם אמר הריני נשבע העומדין שם אומרים זה לזה (במדבר טז, כו) סורו נא מעל אהלי האנשים הרשעים האלה וגו' וכשמשביעין אותו אומרים לו הוי יודע שלא על דעתך אנו משביעין אותך אלא על דעת המקום ועל דעת ב"ד
7 'I cause it to go forth':<span class="x" onmousemove="('comment',' The curse (verse 3) , i.e., punishment.');"><sup>12</sup></span> immediately; 'and it shall enter into the house of the thief': he who steals the mind<span class="x" onmousemove="('comment',' I.e., deceives.');"><sup>13</sup></span>
ח שכן מצינו במשה רבינו כשהשביע את ישראל אמר להן דעו שלא על דעתכם אני משביע אתכם אלא על דעת המקום ועל דעתי שנאמר (דברים כט, יג) ולא אתכם לבדכם וגו'
8 of people; [e.g.], there is no money owing to him by his fellow, but he claims from him, and causes him to swear; 'and into the house of him that sweareth falsely by My name': according to its plain meaning; 'and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof': from this you learn, that things which neither fire nor water can destroy,<span class="x" onmousemove="('comment',' I.e., 'stones'.');"><sup>14</sup></span> a false oath can destroy.
ט כי את אשר ישנו פה אין לי אלא אותן העומדין על הר סיני דורות הבאים וגרים העתידין להתגייר מנין ת"ל (דברים כט, יד) ואת אשר איננו
9 If he says, 'I shall not swear,'<span class="x" onmousemove="('comment',' As a result of the judges' homily on the seriousness of a false oath.');"><sup>15</sup></span> he is dismissed immediately.<span class="x" onmousemove="('comment',' From the court, and not given the opportunity to change his mind; and he mist pay the claim.');"><sup>16</sup></span>
י ואין לי אלא מצוה שקיבלו עליהם מהר סיני מצות העתידות להתחדש כגון מקרא מגילה מנין ת"ל (אסתר ט, כז) קימו וקבלו קיימו מה שקבלו כבר
10 But if he said, 'I shall swear,' those who are standing there say to each other, 'Depart, I pra you, from the tents of these wicked men, etc.'<span class="x" onmousemove="('comment',' Num. XVI, 26.');"><sup>17</sup></span> And when they adjure him, they say to him: 'Know that we do not adjure you according to your own mind, but according to the mind of the Omnipresent, and the mind of the Beth din;'<span class="x" onmousemove="('comment',' V. supra 29a.');"><sup>18</sup></span>
יא מאי אף היא בלשונה נאמרה
11 for thus we find in the case of Moses our teacher: When he adjured Israel,<span class="x" onmousemove="('comment',' To keep the commandments.');"><sup>19</sup></span> he said to them: 'Know that not according to your own minds do I adjure you, but according to the mind of the Omnipresent, and my mind;' as it is said: Neither with you only [do I make this covenant and this oath].<span class="x" onmousemove="('comment',' Deut. XXIX, 13; i.e., not in accordance with your own minds.');"><sup>20</sup></span>
יב כדתנן אלו נאמרין בכל לשון פרשת סוטה וידוי מעשר קריאת שמע ותפלה וברכת המזון ושבועת העדות ושבועת הפקדון וקאמר נמי שבועת הדיינין אף היא בלשונה נאמרה
12 But with him that standeth here with us:<span class="x" onmousemove="('comment',' Ibid. 14.');"><sup>21</sup></span> hence we know only those who were standing by Mount Sinai [were adjured]; the coming generations, and proselytes who were later to be proselytised, how do we know [that they were adjured also then]?
יג אמר מר אומרין לו הוי יודע שכל העולם כולו נזדעזע בשעה שאמר הקב"ה לא תשא את שם ה' אלהיך לשוא מ"ט אילימא משום דאתיהב בסיני עשר דברות נמי אתיהב
13 Because it is said, and also with him that is not here with us this day.<span class="x" onmousemove="('comment',' Ibid.');"><sup>22</sup></span> And from this we know only [that they were adjured for] the commandments which they received at Mount Sinai; how do we know [that they were adjured for] the commandments which were to be promulgated later, such as reading the Megillah?<span class="x" onmousemove="('comment',' Scroll of Esther on Purim.');"><sup>23</sup></span>
יד ואלא משום דחמירא ומי חמירא והתנן אלו הן קלות עשה ולא תעשה חוץ מלא תשא חמורות זו כריתות ומיתות ב"ד ולא תשא עמהן
14 Because it is said: They confirmed and accepted:<span class="x" onmousemove="('comment',' Est. IX, 27.');"><sup>24</sup></span> they confirmed what they had long ago accepted.<span class="x" onmousemove="('comment',' I.e., at Mount Sinai; for acceptance of laws was at Mount Sinai. The deduction is made because acceptance must come before confirmation. [For the whole passage cf. Tosaf. Sot. 7.]');"><sup>25</sup></span>
טו אלא כדקתני טעמא וכל עבירות שבתורה נאמר בהן ונקה וכאן נאמר לא ינקה
15 What is the meaning of: it<span class="x" onmousemove="('comment',' The oath imposed by the judges. Why also? What else is there?');"><sup>26</sup></span> also may be said in any language? - As we learnt: These may be recited in any language: The scriptural text of the Sotah,<span class="x" onmousemove="('comment',' A wife suspected of adultery. Cf. Num. V, 19-22; the priest should adjure her in the language which she understands.');"><sup>27</sup></span>
טז וכל עבירות שבתורה לא נאמר בהן לא ינקה והכתיב (שמות לד, ז) ונקה לא ינקה
16 confession when giving the tithe,<span class="x" onmousemove="('comment',' Deut. XXVI, 13-15.');"><sup>28</sup></span> the Shema',<span class="x" onmousemove="('comment',' Ibid. VI, 4-9; XI, 13-21; Num. XV, 37-41, v. Glos.');"><sup>29</sup></span>
יז ההוא מיבעי ליה לכדרבי אלעזר דתניא רבי אלעזר אומר אי אפשר לומר ונקה שכבר נאמר לא ינקה א"א לומר לא ינקה שכבר נאמר ונקה הא כיצד מנקה הוא לשבים ואינו מנקה לשאינן שבים
17 Tefillah,<span class="x" onmousemove="('comment',' Lit., 'prayer', the Eighteen (Nineteen) Benedictions recited three times daily, v. P.B. pp. 44-54.');"><sup>30</sup></span> Grace after meals,<span class="x" onmousemove="('comment',' V. P.B. pp. 280-285.');"><sup>31</sup></span>
יח כל עבירות שבתורה נפרעין ממנו וכאן ממנו וממשפחתו וכל עבירות שבתורה ממשפחתו לא
18 the oath of testimony, and the oath of deposit.<span class="x" onmousemove="('comment',' Sot. 32a.');"><sup>32</sup></span> And now it says also, 'The oath of the judges may also be said in any language.'
יט והכתיב (ויקרא כ, ה) ושמתי אני את פני באיש ההוא ובמשפחתו ותניא אמר ר"ש אם הוא חטא משפחתו מה חטאת לומר לך אין לך משפחה שיש בה מוכס שאין כולה מוכסין ושיש בה לסטים שאין כולה לסטים מפני שמחפין עליו
19 The Master said: They say to him, Know that the whole world trembled at the time when the Holy One blessed be He said, Thou shalt not take the name of the Lord thy God in vain. - What is the reason?
כ התם בדינא אחרינא הכא בדינא דידיה כדתניא רבי אומר והכרתי אותו מה ת"ל לפי שנאמר ושמתי אני את פני יכול כל המשפחה כולה בהיכרת ת"ל אותו אותו בהיכרת ולא כל המשפחה כולה בהיכרת
20 Shall we say because it was given at Sinai? The Ten Commandments were also given there! Again, if because it is more serious?<span class="x" onmousemove="('comment',' Than any other sin.');"><sup>33</sup></span>
כא וכל עבירות שבתורה נפרעין ממנו וכאן ממנו ומכל העולם כולו (שנאמר אלה וכחש וכתיב על כן תאבל הארץ ואימא עד דעביד להו לכולהו לא ס"ד דכתיב מפני אלה אבלה הארץ)
21 - But is it more serious? Behold, has it not been taught: These are light: positive and negative [precepts], except, 'Thou shalt not take [the name of the Lord thy God in vain];' serious: [sins for th transgression of which] kareth and death at the hands of the Beth din [are inflicted], and 'Thou shalt not take etc.'
כב וכל עבירות שבתורה מכל העולם לא והכתיב (ויקרא כו, לז) וכשלו איש באחיו איש בעון אחיו מלמד שכל ישראל ערבים זה בזה
22 is in this category.'<span class="x" onmousemove="('comment',' Hence 'Thou shalt not take' etc. is the same as, and not more serious than the sins for which the penalty is kareth or death.');"><sup>34</sup></span> - Well then, because of the reason which he states: With reference to all transgressions in the Torah it is said 'holding guiltless', but here it is said, 'will not hold guiltless'. And reference to all transgressions in the Torah is it not said, 'Will not hold guiltless'? Surely, it is written: a will by no means hold guiltless!<span class="x" onmousemove="('comment',' Ex. XXXIV, 7.');"><sup>35</sup></span> That is required for R'Eleazar's deduction, for we learnt, R'Eleazar said: It is impossible to say, 'holding guiltless', for it is already said, 'Will not hold guiltless'; it is impossibl say, 'Will not hold guiltless', for it is already said, 'holding guiltless'. How [can they be reconciled]? He 'holds guiltless' those who repent, and 'does not hold guiltless' those who do not repent.<span class="x" onmousemove="('comment',' The text, literally, is: 'and holding guiltless, will not hold guiltless.' R. Eleazar explains: 'holding guiltless' those who repent, 'He will not hold guiltless' those who do not repent. But a false oath is more serious than other transgressions in that Scripture writes, with reference to it, vebh tk vebh tk vebu , He will not hold guiltless even those who repent; whereas, with reference to other transgressions, it writes, .');"><sup>36</sup></span> 'For all transgressions in the Torah he alone is punished, but here he and his family.' - And for all transgressions of the Torah is not his family punished? Lo, it is written, And I will set My face against that man, and against his family.<span class="x" onmousemove="('comment',' Lev. XX, 5; for worshipping Molech.');"><sup>37</sup></span> And it was taught: R'Simeon said: If he sinned, what sin did his family commit? But this shows you that there is not a family containing a tax-collector,<span class="x" onmousemove="('comment',' Tax-collectors were considered unscrupulous, often taking more than their due, v. Sanh. (Sonc. ed.) , p. 148, n. 6.');"><sup>38</sup></span> in which they are not all tax-collectors; or containing a robber, in which they are not all robbers;<span class="x" onmousemove="('comment',' If there is a black sheep in a family, the other members are probably not much better.');"><sup>39</sup></span> because they protect him!<span class="x" onmousemove="('comment',' Hence, in the case of other transgressions, too, the whole family is punished; and not merely in the case of a false oath.');"><sup>40</sup></span> - There [the family are punished] with another [lighter] punishment, but here with his own punishment; as was taught: Rabbi said: And I will cut him off.<span class="x" onmousemove="('comment',' Lev. XX, 3.');"><sup>41</sup></span> Why is it said? Because it is said, And I will set My face [against that man, and against his family];<span class="x" onmousemove="('comment',' Ibid.');"><sup>42</sup></span> I might think the whole family shall be cut off, therefore it is said, 'him':<span class="x" onmousemove="('comment',' 'I will cut him off.'');"><sup>43</sup></span> him will I cut off, but not the whole family shall I cut off.<span class="x" onmousemove="('comment',' They will suffer merely a minor punishment.');"><sup>44</sup></span> 'For all transgressions in the Torah he alone is punished, but here he and the whole world.' - And for all transgressions of the Torah is not the whole world punished? Lo, it is written, And they shall stumble one upon another:<span class="x" onmousemove="('comment',' Lev. XXVI, 37.');"><sup>45</sup></span> one because of the iniquity of the other; this teaches us that all Israel are sureties one for another!<span class="x" onmousemove="('comment',' Hence in the case of all transgressions the whole world (of Israel) is punished, because all Israelites are responsible for one another, and bound to prevent wrongdoing!');"><sup>46</sup></span>
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